VI-The Prismatic Universe: A Sevenfold Mystery
- 3) Becoming Self-Evolvers
/ The Quest For Perfection
"Among thousands of mortals a single one perhaps strives
for perfection, and among those so striving perhaps a single
one knows me as I am." (Wm. Q. Judge, Bhagavad Gita p.53)
Perfection Reflected In The Macrocosm
(HPB, Secret Doctrine Vol. II p. 736)
Biology and palæontology find their province here in
investigating the many physical agencies which contribute so
largely, as shown by Darwin, Spencer and others, to the segregation
of species. But even in this domain the sub-conscious workings
of the Dhyan-Chohanic wisdom are at the root of all the "ceaseless
striving towards perfection,"
(HPB, Secret Doctrine, Vol. II p. 649)
The underlying physiological variation in species-one to which
all other laws are subordinate and secondary-is a sub-conscious
intelligence pervading matter, ultimately traceable to a REFLECTION
of the Divine and Dhyan-Chohanic wisdom.*
* The "principle of perfectibility" of Nägeli;
von de Baer's "striving towards the purpose"; Braun's
"Divine breath as the inward impulse in the evolutionary
history of Nature"; Professor Owen's "tendency to perfectibility,
etc.," are all veiled manifestations of the universal guiding
FOHAT, rich with the Divine and Dhyan-Chohanic thought.
(HPB, Secret Doctrine, Vol II p.95)
Each class of Creators endows man with what it has to give: the
one builds his external form; the other gives him its essence,
which later on becomes the Human Higher Self owing to the personal
exertion of the individual; but they could not make men as they
were themselves-perfect, because sinless; sinless, because having
only the first, pale shadowy outlines of attributes, and these
all perfect-from the human standpoint-white, pure and cold as
the virgin snow. Where there is no struggle, there is no merit
to eternal law, the pure gods could only project out of themselves
shadowy men, a little less ethereal and spiritual, less divine
and perfect than themselves-shadows still. The first humanity,
therefore, was a pale copy of its progenitors; too material,
even in its ethereality, to be a hierarchy of gods; too spiritual
and pure to be MEN, endowed as it is with every negative (Nirguna)
perfection. Perfection, to be fully such, must be born out of
imperfection, the incorruptible must grow out of the corruptible,
having the latter as its vehicle and basis and contrast.
(HPB, Secret Doctrine Vol II p.243)
No spiritual and psychic evolution is possible on earth-the lowest
and most material plane-for one who on that plane, at all events,
is inherently perfect and cannot accumulate either merit or demerit.
Man remaining the pale shadow of the inert, immutable, and motionless
perfection, the one negative and passive attribute of the real
I am that I am, would have been doomed to pass through life on
earth as in a heavy dreamless sleep; hence a failure on this
(HPB, Secret Doctrine, Vol I p. 186)
Rounds are spoken of in general, while here only the Fourth,
or our present Round, is meant. Then it was the work of formation;
now it is that of reformation and evolutionary perfection.
Perfection Reflected In The Microcosm
(Wm. Q. Judge, Articles "Three Great Ideas")
AMONG many ideas brought forward through the theosophical movement
there are three which should never be lost sight of. Not speech,
but thought, really rules the world; so, if these three ideas
are good let them be rescued again and again from oblivion.
The first idea is, that there is a great Cause - in the sense
of an enterprise - called the Cause of Sublime Perfection and
Human Brotherhood. This rests upon the essential unity of the
whole human family, and is a possibility because sublimity in
perfectness and actual realization of brotherhood on every plane
of being are one and the same thing. All efforts by Rosicrucian,
Mystic, Mason and Initiate are efforts toward the convocation
in the hearts and minds of men of the Order of Sublime Perfection.
The second idea is, that man is a being Who may be raised
up to perfection, to the stature of the Godhead, because he himself
is God incarnate. This noble doctrine was in the mind of Jesus,
no doubt, when he said that we must be perfect even as is the
father in heaven. This is the idea of human perfectibility. It
will destroy the awful theory of inherent original sin which
has held and ground down the western Christian nations for centuries.
The third idea is the illustration, the proof, the high result
of the others. It is, that the Masters those who have reached
up to what perfection this period of evolution and this solar
system will allow are living, veritable facts, and not abstractions
cold and distant. They are, as our old H. P. B. so often said,
living men. And she said, too, that a shadow of woe would come
to those who should say they were not living facts, who should
assert that "the Masters descend not to this plane of ours."
The Masters as living facts and high ideals will fill the soul
with hope, will themselves help all who wish to raise the human
Let us not forget these three great ideas.
WILLIAM Q. JUDGE
(Wm. Q. Judge Articles, "Synthesis Of Occult Science"
The Manasic, or mind principle, is cosmic and universal. It is
the creator of all forms, and the basis of all law in nature.
Not so with consciousness. Consciousness is a condition of the
monad as the result of embodiment in matter and the dwelling
in a physical form. Self-consciousness, which from the animal
plane looking upward is the beginning of perfection, from the
divine plane looking downward is the perfection of selfishness
and the curse of separateness. It is the "world of illusion"
that man has created for himself. "Maya is the perceptive
faculty of every Ego which considers itself a Unit, separate
from and independent of the One Infinite and Eternal Sat or 'be-ness."
The "eternal pilgrim" must therefore mount higher,
and flee from the plane of self-consciousness it has struggled
so hard to reach.
(Wm. Q. Judge Articles, "Points Of Agreement in All
Religions" p. 254)
Jesus teaches that we must be as perfect as the Father, and that
the kingdom of heaven is within each. To be perfect as the Father
we must be equal with him, and hence here we have the ancient
doctrine taught of old by the Brahmins that each man is God and
a part of God. That the universe is spiritual in essence, that
man is a spirit and immortal, and that man may rise to perfection,
are universal doctrines. The perfectibility of man destroys the
doctrine of original sin, and it was taught by Jesus.
(Robert Crosbie, Answers To Questions On The Ocean of Theosophy
Q. Where does perfection come in? Is the Self not perfect and
are we not the Self?
A. As said before, "perfection" is relative to "imperfection";
the ideal of "perfection" that we may have held and
finally attained to, would only disclose further "perfections"
to be striven for. "Perfection" is an ever-receding
goal; "we can always approach the light, but we can never
touch the flame", because
It is our very Self, the Perceiver and Knower. The Self is neither
perfect nor imperfect for It includes all perceptions; there
could be no knowledge of any degree of perfection or imperfection
unless the Perceiver could see both and distinguish between them.
Q. But it is said that Man is inherently perfect?
A. The inherency is the illimitable power of ever-becoming.
Whether the becoming is small or great, the power of "becoming"
remains ever the same. Man, as the Self, is beyond change, and
in that sense alone may be called "perfect"; only that
which is exhaustless, unchangeable, unimprovable, can be called
perfect. When we speak of "perfection" we mean wisdom,
understanding, power, all of them acquisitions, not inherencies;
we therefore confuse unconditioned potentiality with conditioned,
yet ever-increasing potency and are thus led into mental confusion.
Metaphysically and philosophically, it is incorrect to apply
terms that indicate a "state" or "condition"
to the Unconditioned One Reality, the Self of All.
(Wm. Q. Judge, Theosophical Articles And Notes P.44,45
Excerpts From Correspondence On "Contemplation")
Any reader, who has intuition enough to be a practical student
of occultism, will at once see that to work up to perfection
is the highest ideal that a man can have before him. That is
not the work of a day nor of a few years. "The Adept becomes;
he is NOT MADE" - is a teaching which the student must first
realize. The aspirant works up to his goal through a series of
lives. Countless generations are required to develop man into
a Buddha, and the iron will to become one runs throughout all
the successive births."
That "iron will" to become perfect must be incessantly
operating, without a single moment's relaxation, as will be apparent
to one who reads carefully the article as a whole
which should be his highest ideal, I mean that divine manhood
which the Occult Philosophy contemplates the seventh race of
the seventh Round will attain to. This depends greatly upon a
cultivation of the feeling of Universal Love, and hence an earnest
desire to do some practical philanthropic work is the first requisite.
Even this state, I admit, is not absolute perfection: but that
maximum limit of ultimate Spiritual perfection is beyond our
comprehension at present.
(Robert Crosbie, Answers To Questions On The Ocean of Theosophy,
Q. Is not the thing for which man is striving what we would call
perfection? Is that not the goal, or to become a Mahatma?
A. The object of all evolution is not individual salvation,
but that the whole shall be lifted up, raised to higher and higher
degrees. A Master is One far, far ahead of the rest. He became
a Master by doing service, and now remains with all His glorious
powers devoted to the service of not only Humanity, but all the
kingdoms of Nature. Those of us who have in us the possibility
of becoming Masters in time, should imitate Their example.